References
- 1582 . A Reuelation of the True Minerua London sig. *4v
- Ernest Gilman's excllent and useful study . 1986 . Iconodasm and Poetry in the English Reformation: Down Went Dagon , Chicago and London : University of Chicago Press . is nevertheless the paradigmatic example of this opposition. The exception from the camp of the historians is Patrick Collinson, who describes a shift during the Elizabeth's reign from "iconoclasm," which he idiosyncratically defines as the destruction of particular images that "implies a true and acceptable art," to "iconophobia," which includes a categorical distrust of all images. (From Iconodasm to Iconophobia: The Cultural Impact of the Second English Reformation, The Stenton Lecture, 1985 [Reading, 1986],8.) While John King uses Collinson's category of "iconoclasm" to describe Spenser's poetry, the second part of The Faerie Queene was in feet written duringthe period that Collinson describes as transitional between the two ideologies of imagery
- King , John N. 1990 . Spenser's Poetry and the Reformation Tradition , 67 Princeton : Princeton University Press .
- Hamilton's , A.C. , ed. 1977 . The Faerie Queene , London and New York : Longman . All quotations of
- Cain , Thomas H. 1978 . Praise in The Faerie Queene , 6 Lincoln and London : University of Nebraska Press .
- Peacham , Henry . 1593 . The Garden of Eloquence London facsimile reprint Gainsville Scholars' Facsimiles and Reprints, 1954), 156. Comparatio falls under the general category of amplification in The Garden of Eloquence, which Peacham defines as "a certaine affirmation very great and weighty, which by large and plentiful! speech moueth the mindes of the hearers, and causeth them to beleeue that which is said" (120)
- Strong , Roy . 1977 . The Cult of Elizabeth , 125 – 6 . Berkeley and Los Angeles : University of California Press .
- Wilson , Elkin Calhoun . 1939 . England's Eliza 3 – 95 . Cambridge For a copia of examples, see
- King , John N. 1989 . Tudor Royal Iconography: Literature and Art in an Age of Religious Crisis , Princeton : Princeton University Press . passim
- Perkins , William . 1601 . Warning Against the Idolatrie of the Last Times 118 227 London
- Hackett , Helen . 1995 . Virgin Mother, Maiden Queen: Elizabeth I and the Cult of the Virgin Mary , 204 New York : St. Martin's Press . quoted in
- Nichols , John . 1823 . The Progresses and Public Processions of Queen Elizabeth, , new ed. Vol. III , 41 – 50 . London
- Nichols . Progresses , III 48
- Dekker , Thomas and Bowers , Fredson , eds. 1953 . Works I , 113 197 Cambridge : Cambridge University Press .
- Perkins addresses the problem of opaque representations in the very terms that discussions of Psalm 82 used when he notes that idolatry happens when men invest images with the "propertie of representation, wherby the Image stands in the stead, place, & room of god: not only as an Embassadour, but as a vice-roie or deputie is in the roome of the prince" (Warning, 102-3; quoted in Hackett, 205).
- Iustitia . 1989 . "the 'idol' of Isis, unlike that set up by the blasphemous Geryoneo is not prophane, and Britomart prostrates herself before it without any sense of impropriety to worship justice, one of the supreme aspects of God," ” . In The Pillars of Eternity , 115 Dublin : Irish Academic Press . Richard McCabe says that since the temple echoes medieval legal allegory and its goddess
- Gross . 1985 . Spenserian Poetics: Idolatry, Iconoclasm, and Magic , 177 174 Ithaca : Cornell University Press . Hamilton glosses "idoll" as "image; statue" (FQ, 574), which seems backwards: generally, when encountering statues in English Renaissance poetry, the reader has to ask herself if they are idols, and therefore dangerous. A final example: in his subtle reading of the Isis Church episode, Kenneth Gross suggests that Spenser here "strategically resists the rationalizing of the irrational," instead "reinforcing a patterned density of analogy even as he confuses fixed polarities of value and authority"; nevertheless, he describes the effect as "a redemptive form of idolatry"
- Babbitt , F. C. , ed. 1936 . Moralia V , Cambridge : Harvard University Press . Plutarch allows that people who claim that Isis is the moon and Osiris the sun are more plausible than those who identify the sun, a good, nurturing object, with Typhon, who is destructive (his and Osiris, 52). I am using the Loeb edition of the
- bis and Osiris , 19 52 Bibliotheca Historien I.11.4
- Graziani , Rene . 1964 . "Elizabeth at Isis Church," . PMLA , 79 ( 4:i ) : 387 In contending that Isis Church allegorizes the Commons' chamber at Westminster, Rene Graziani has argued that their hair is long precisely in order to distinguish them from Catholic clergy, although his characterization of the Protestant laity as "long-haired" is perhaps a stretch
- O'Connell , Michael , ed. 1977 . Minor and Veil: The Historical Dimension of Spenser's Faerie Queene , 144 Chapel Hill : University of North Carolina Press . Both Gross (176) and, note this syntactic identification
- Hardison , O. B. Jr. 1962 . The Enduring Monument , 41 Chapel Hill : University of North Carolina Press .
- Puttenham , George . 1589 . The Arte of English Poesie , 21 – 2 . London : Scolar Press . Menston
- 1983 . "Isis Versus Mercilla: The Allegorical Shrines in Spenser's Legend of Justice," . Spenser Studies , 3 : 91 – 3 . Hamilton glosses "long locks comely kemd" by referring to both Ezekiel 44 and its Geneva gloss, but dien goes on to speculate that "long hair is effeminate" and so refers either to the sex of the goddess or her followers, and notes that well-coifed hair indicates "control over desire." According to McCabe, "Medieval lawyers such as Ulpian were very fond of representing themselves as 'priests' and this undoubtedly explains much of the reverence attributed to the priests of Isis in Spenser's description" (115). Donald Stump is the exception, arguing that Isis Church is Roman Catholic because it represents Elizabeth during the reign of Mary Tudor, forced to seem to serve the queen's religion
- Lipsius , Justus . 1594 . Sixe Bookes of Politikes or Civil Doctrine Edited by: Jones , William . 29 London
- Elyot , Thomas . 1907 . The Book Named the Governor , Edited by: Lehmberg , S. E. 159 London : Dent .
- Aptekar , Jane . 1967 . Icons of Justice: Iconography and Thematic Imagery in Book V of The Faerie Queene , 91 – 4 . New York and London : Columbia University Press . Aptekar identifies precedents by finding two emblems by Valeriano (and one Egyptian bas-relief) showing an Osiris- or Anubis-like figure seated or standing on a crocodile-by which logic, the crocodile in Spenser's poem should be Isis, as well. She also notes that Plutarch recounts how one tradition compares the crocodile to "God" because of its translucent eyelids and ability to foresee the Nile's highest flood level; throughout the rest of Of Isis and Osiris, however (as Aptekar acknowledges), the crocodile is associated with Typhon-Seth as a nasty beast for a nasty god
- Bodin , Jean . 1955 . Six Books of the Commonwealth , Edited by: Tooley , M. J. 207 Oxford : B. Blackwell .
- German , Christopher SL . 1554 . The dyaloges in Englishe, betwene a Doctour of divinitie, and a Student in the lawes of Englande, newely corrected… wyth new additions D3v London
- Phillips , James . 1970 . "Renaissance Concepts of Justice and the Structure of The Faerie Queene, Book V," . Huntington Library Quarterly , 33 ( 2 ) As discussed in chapters 3-5 of The dyalogs. St. German is explicit about the relationship between man-made law and divine injunction when he equates equity with "Epicata, the whiche is no other thinge but an exception of [i.e., on account of] the law of God: or of the law of reason from the general! rules of the lawe of man, whan they by reason of their generalitie would in any particular case iudge against the law of God, or the law of reason" (D3v), misreads St. German ("exception of the law of God") to argue that "God will make an equitable exception to his own law and 'lift to lawfull soveraintie' a woman like Britomart, endowed with special qualifications, who will 'true justice deale' " (113). Besides smoothing over Spenser's rather startling application of equity to God Himself, this reading ignores the practical means by which Britomart consolidates her power (like giving offices and livings to the liberated knights in return for their fealty, vii.43). While Britomart's subjection of women is, by Spenser's lights, an injunction of reason, the people of Radegone-or at any rate, the newly-enfranchised men-get around this by placing Britomart in an entirely different category.
- Goldberg . 1989 . James I and the Politics of Literature: Jonson, Shakespeare, Donne, and their Contemporaries , 244 Stanford : Stanford University Press . 1983; Baltimore: John Hopkins University Press; n. 9
- 1942 . A pattern recognized by Josephine Waters Bennett in The Evolution of The Faerie Queene , 189 Chicago : University of Chicago Press .
- Modernized from the Scots orthography in Nichols . Progresses , II 501
- Hurault , Jacques . 1595 . Politicke, Moral, and Martial Discourses Edited by: Golding , Arthur . 176 London
- MacCaffrey , Wallace T. 1981 . Queen Elizabeth and the Making of Policy, 1572-1588 , 475 – 80 . Princeton : Princeton University Press .
- Breward , Ian , ed. 1970 . "Epieikeia," ” . In The Work of William Perkins (selections) , 488 Appleford, Abingdon, Berkshire : Sutton Courtenay Press .